Lahankar / Dwivedi / Lakshmanan Handbook On Ayurvedic Intranasal Drug Therapy

Nasya Karma Chikitsa
1. Auflage 2015
ISBN: 978-1-942061-05-2
Verlag: Vri Press
Format: EPUB
Kopierschutz: Adobe DRM (»Systemvoraussetzungen)

E-Book, Englisch, 144 Seiten

Ayurveda means knowledge of life. Ayurvedic Panchkarma (5 cleansing procedures) are popular worldwide. Nasyakarma (Transnasal Drug delivery) is the best treatment modality desired to extract the vitiated Dosha entities lodged above the supra clavicular part of the body. Further, the book describes the scientific methodology of Nasyakarma procedure, its probable mode of action and the destiny of drug or metabolism of the drug administered by nasal route in scientific way. This book will prove very beneficial for the researches from all health discipline who wish to benefit from this unique technique (Nasya karma) and use it for curing their patients.

Autoren/Hrsg.

Lahankar, M. A.

Dwivedi, A.P.

Lakshmanan, Shanmugamurthy

Leseproben

Chapter 1 Ayurveda : The Indian system of medicine Introduction to Ayurveda: The term ‘Ayurveda’ consists of two words i.e. ‘Ayu’ and ‘Veda’. ‘Ayu’ refers to ‘Life’, while ‘Veda’ signifies ‘Knowledge’; thus the term ‘Ayurveda’ means the knowledge of life. Ayurveda is also said to be the Science of life wherein the principles of the good and bad life is contained, including: the happy and the unhappy; what is wholesome and what is unwholesome in relation to life as well as the measure of life. The aim and objective of Ayurveda is to provide guidelines for maintenance and promotion of health in addition to prevention and treatment of diseases. Specifically, Ayurveda focuses on the maintenance of the metabolic equilibrium of human psychosomatic machine and the restoration of it to normalcy when the homoeostasis is upset or disturbed by aetiopathological factors. Panchmahabhuta Theory: The Panchmahabhuta theory is of great importance in Ayurveda because the entire Ayurvedic concepts are based on it. It has been identified that all the objects in the universe are composed of five basic Panchmahabhuta elements. These elements include Akash (Space), Vayu (Air), Agni (Energy), Jala (Water) and Prithvi (Earth). Each of these elements have its own unique properties; for instance Akash has properties of sound; while Vayu has properties of Touch; likewise Agni has properties of Vision; in similar manner, Jala has properties of Taste; and Prithvi has properties Smell. Further, Mahabhuta consists of 50% or ½ portion of itself and other 50% i.e. 1/8 portion of each remaining 4 elements. Applied aspect of Panchmahabhuta Theory in Ayurveda: All the animate and inanimate objects of the universe including human beings and non-living things are composed of the transformation and combination of five elements known as the Panch Bhutas according to ancient science. The Ayurveda, which is the applied aspect of life in this situation deals with mental, physical and spiritual aspects of the health. The Panchmahabhuta elements could also be applied to the human body also; thus, the human body is composed of Akash, Vayu , Agni , Jala and Prithvi. In the development process of embryo, which in this case is after the fertilization of the ovum, the Akash Mahabhuta is responsible for providing space for growth, Vayu brings about cell division, Agni helps in the digestion of food as well as enhances cellular metabolism, Jala Mahabhuta maintains fluid balance and Prithvi provides food for growth in addition to keeping the cell mass together. Similarly, the food / diet which nourishes the body in addition to the herbal medicine is also derived from the same five elements. Diet or drugs which are consumed, digested and assimilated in the body, increases the similar qualities and elements in the body; on the other hand, substances that do not comprises of diet and drugs suppresses the increments of these elements in the body that help to maintain a balance state. To avoid diminishing of these elements in the body, therapeutic measures is should be prescribed accordingly. Hence, the physician need to carefully study the state of the body and mind and assess which element or elements are diminished or increased in order to prescribe therapeutic measures consequently, so that the person diagnosed with a disease can recover from it and live a happy life. Composition of the body: Concept of basic constituents Dosha – Dhatu - Mala The living body is composed of both Panchmahabhuta i.e. the five basic elements and the Chetana (the Soul). The composition of body can be broadly classify into two groups which are: 1. Gross factors (Sthula Bhava) 2. Subtle factors (Sukshma Bhava) In Gross factors, Dosha, Dhatu and Mala are incorporated, so they could be referred to Physical factors (Sharirika Bhava). In Subtle factors, the Soul (Atma), Sense organs (Indriyas) and the Mind (Mana) are the major components, as a rule they are Psychological factors (Manasika Bhava). In short, the balance of healthy state of the body depends mainly on the gross factors. The living body is the subject matter of treatment while both the Gross and Subtle factors being kept in harmony perform performs different physiological activities in the body. Physical disorders as well as psychic disease could emerge if there is no rightful balance between Gross and Subtle factors. Ayurveda believes that maintaining harmony and rightful of both physical and psychological factors result in ultimate health. There are no parameters to identify and establish the psychological factors in the body because they are assessed by only inferential knowledge of certain symptom; nevertheless, Ayurveda gives importance to gross factors (physical factors) as the basis of a physical body. The gross factors of the body i.e. Dosha, Dhatu and Mala are composed of Panchmahabhuta, however, there is variations in proportion of their panchbautik compositions and they also differ in their structure and functions. When gross factors are in balance state, they protect and support the body and when they are not, there is a cause for diseases. Dosha, Dhatu and Mala are given much more importance and as a result they are known as root cause of the body because as they are responsible for the formation and maintenance of the body. Further, there are three types of Doshas, which are Vata, Pitta and Kapha; seven types of Dhatus which are Rasa, Rakta, Mansa, Medas, Asthi, Majja and Shukra; and three types of Malas which are Purisha, Mutra and Sweda. The Doshas performs different functions in the body. Thus, they are called as the functional unit of the body. The Dhatus are responsible for giving shape and size of to the body, so they are known as structural unit of the body; and the Malas supports the body like pillars. Due to the vitiation of nature, the Vata-Pitta and Kapha are called Dosha, whereas the Rasa, Rakta, Mansa, Medas, Asthi, Majja and Shukra are called Dhatus because of the protection and support it provides to the body. The Purisha, the Mutra and the Sweda are called as Malas because they account to the exreatory nature (waste matabolities). Though all these 3 groups i.e. Dosha, Dhatu and Mala are equally important for the body, the more active nature consist of Vata, Pitta and Kapha, and the Dosha group which are also considered to be predominant. Tri Dosha: Vata, Pitta and Kapha are the building blocks of all cells including sperm and ovum which unite to reproduce. These 3 doshas are present in all parts of the body, but in general Vata is present below the umbilicus, Pitta is present in between umbilicus and heart and Kapha is present above the diaphragm. Doshas which performs natural activities such as supporting the body also fights off diseases. Further, the 3 Doshas i.e. Vata, Pitta and Kapha also originate from the five basic elements (Panchbhautika). The biological combination of Vayu (Air) and Akash (Space) Mahabhuta gives rise to Vata Dosha. Likewise the combination of Prithvi (Earth) and Jala (Water) Mahabhuta gives rise to Kapha Dosha. Whereas, the Pitta Dosha is due to Tejas (Energy/ Fire) Mahabhuta. Matters, qualities, actions (Diet or Behaviour) that have similar characteristics and share things in common are known as Samanya, whereas the variant factors of opposite character substances is are called Vishesha. As a result of their similarities, Vata, Pitta and Kapha, when taken internally, there will an established increase in the molecules of the body respectively. On the other hand, substances having opposite qualities will decrease the above 3 Doshas likewise. Besides the physical Doshas i.e. Vata, Pitta and Kapha, there are also 2 types of psychological Dosha which affect the mental state of an individual named Rajas and Tamas (produce diseases of psychic origin). Ayurveda describes that in the psychic disorders, first of all the mind is affected, then in due course it affects the physical Doshas, and as a result the disease, in somatic nature is produced. Sapta Dhatu: The term Dhatu means -to support and to nourish. Hence, due to the support and protection like nature of the body, the 7 constituents, Rasa, Rakta, Mansa, Medas, Asthi, Majja and Shukra are also called Sapta Dhatus. The formation and nourishment of Dhatus is a continuing process which occurs starting from the embryoinic stage of fetus to the time of death. The nourishment of all the 7 Dhatus depends on the diet (Aahar) we take from outside. The food (Aahar) after digestion action of Jatharagni and Bhutagni (Digestion and Metabolism) becomes Aahar Rasa (Nutrient of digested food) which is analogous to the seven Dhatus. The seven Dhatus get their nourishment one after one from the Aahar Rasa similar to progressive evolutive metamorphosis. Upa Dhatu: In addition to the Dosha, Dhatu and Mala, there are some other structural substances in the body called Upa Dhatu, which have similar or identical nature to Dhatu, They support the body but do not nourish it. The Upa Dhatu are the bi product of Dhatus and are of 7 types. They are Stanya (Milk), Aartva (Menstrual blood), Kandara (Tendons), Siras (Vessels), Vasa (Omentum), Shad twachas (Skin) and Snayu (Ligaments). Mala: The term ‘Mala’ literary means dirty or unclean. Mala represents a wide variety of substances produced by the body through different Metabolic process (Paaka) conducted by the body. They are described as Malas as...